Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/320)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

then this too is prohibited. Another is the disliked feast: the second wedding feast, because it involves a degree of extravagance. There are also permissible feasts, namely all other feasts held upon the occurrence of a joyful event. They fall under the category of what is permissible, not that of religious innovation, as some people suppose—for example, a feast held for a circumcision. This is permissible, because the basic ruling concerning all acts other than worship is permissibility, unless evidence establishes their prohibition.

“It is recommended to hold it with one sheep or less. On the first occasion, it is obligatory to accept the invitation of a Muslim whom it is forbidden to shun, provided that he specifically invites him and that no prohibited evil is present there, ...”

His statement, “It is recommended”: this is its ruling—that is, it is recommended. This is the fourth category of feasts: the wedding feast held for the first time. The evidence for this is the verbal and practical sunnah of the Messenger, peace and blessings be upon him.

As for the verbal evidence, it is his saying to ʿAbd al-Raḥmān ibn ʿAwf, may Allah be pleased with him, “Hold a wedding feast” (1). This is an imperative verb, and the least implication of a command is recommendation.

As for the practical evidence, it is authentically reported that the Prophet, peace and blessings be upon him, held wedding feasts for his wives.

It was also said that it is obligatory, because it was commanded in the aforementioned hadith of ʿAbd al-Raḥmān ibn ʿAwf, may Allah be pleased with him. The majority, however, hold that it is sunnah. They said that what diverts the command from implying obligation is that it is food prepared on the occasion of a newly occurring joy, and this does not entail obligation. It is neither the meeting of a necessity, such as maintenance, which is therefore obligatory; nor the discharge of zakah or fulfillment of a vow, which would likewise be obligatory. Rather, it is an occasion of joy, and thus it is not obligatory.

(1) Reported by al-Bukhari, in al-Buyu' (Sales), chapter: “What Has Been Narrated Concerning the Saying of Allah Most High: ‘Then, when the prayer has been concluded...’” (2049); and by Muslim, in al-Nikah (Marriage), chapter: “The Bridal Gift and the Permissibility of Its Being Teaching of the Quran or an Iron Ring...” (1427), from Anas, may Allah be pleased with him.

فهذه ـ أيضاً ـ حرام، ومنها الوليمة المكروهة، وهي الوليمة الثانية للعرس؛ لأن فيها نوعاً من الإسراف، ووليمة مباحة، وهي سائر الولائم التي تفعل عند حدوث ما يَسُرُّ، فهي من قسم المباح وليس من قسم البدعة، كما ظنه بعض الناس، كالوليمة للختان، فهذه مباحة؛ لأن الأصل في جميع الأعمال غير العبادة الإباحة، حتى يقوم دليل على المنع. تُسَنُّ بِشَاةٍ فَأَقَلَّ، وَتَجِبُ فِي أَوَّلِ مَرَّةٍ إِجَابَةُ مُسْلِمٍ يَحْرُمُ هَجْرُهُ إِلَيْهَا إِنْ عَيَّنَهُ، وَلَمْ يَكُنْ ثَمَّ مُنْكَرٌ، .......... قوله: «تسن» هذا حكمها، أي: أنها مندوبة، وهذا هو القسم الرابع من أقسام الوليمة، وهي وليمة العرس لأول مرة، والدليل على ذلك سنة الرسول ﵊ القولية والفعلية. فأما القولية فقوله لعبد الرحمن بن عوف ﵁: «أولم» (١)، وهذا فعل أمر، وأقل أحوال الأمر الاستحباب. وأما الفعلية فقد ثبت عن النبي ﵊ أنه أولم على نسائه. وقيل: واجبة؛ للأمر بها في حديث عبد الرحمن بن عوف ﵁ السابق، والجمهور يرون أنها سنة، وقالوا: الذي صرف الأمر عن الوجوب أنه طعام بمناسبة سرور حادث، وهذا لا يقتضي الوجوب؛ لأنه ليس دفع ضرورة كالنفقة فتجب، وليس دفعاً لزكاة، أو نذراً فيجب، وإنما هو سرور فلا يكون واجباً.

(١) أخرجه البخاري في البيوع/ باب ما جاء في قول الله تعالى: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ﴾ (٢٠٤٩)؛ ومسلم في النكاح/ باب الصداق وجواز كونه تعليم قرآن وخاتم حديد … (١٤٢٧) عن أنس ﵁.